Meteor 


DUKE UNIVERSITY LIBRARY 
DURHAM, N. C. 


CONSTITUTION 


FIRST UNIVERSALIST SOCIETY 


CITY OF CHARLESTOM, 


Ps 
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: Se which is ‘prefixed 


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A BRIEF SUMMARY OF OPINION. 


PT] AS 


CHARLESTON; S.C. 
PRINTED at the OFFICE of the SOUTHERN EVANGELIST. 


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‘Summary of Opinion. ~ 


We republish the following epitome of our views on va- 
_ tious theological subjects, from the 1st No. of the Southern 
Evangelist, (vol. 1.) with a view to satisfy the inquiry of those 


- who wish to know wherein we differ in opinion from others. 


The reader will bear in mind that we profess to sive only our 


i own individual sentiments—although we believe that the senti- 
ments of the denomination will not be found to vary materially 
therefrom.—Ed. Southern Evangelist. 


CHAPTER I. 


Of the existence of God. Webelieve in the existence of 
a Supreme Intelligence—the Creator, Benefactor and Father 
of all men, whose nature is Love, 1 John iv. 8—16, who is 


- infinite in wisdom, power, goo: daaee and treuth—-who Js one and 


indivisible, Isaiah xlv,.5, 6—who is worthy to receive all glo- 
. Ty, and honor, and power, because he has created all eee 
and that for his pleasure, Rev. iv. 11—who is not worslipped 
by his creatures because he needeth their homage, Acts xvii. 

25—but because it is becoming in them to pay tere gratitude 
and thanksgiving to Him “ who first loved them,” ani-is ever 
_ bestowing alike upon the evil and unthankful his choicest bles- 
“sings. We believe that there is a perfect harmony im the di- 
vine mind—that all things suggested by his eoodness will be 
pitied | into effect by his Almighty power, according toa plan 
devised in his infinite wisdom—that no accident oan oceur to 
thwart his divine purpose or render void his gracious counsel 
—and that sopure and holy a Being can never suffer the end- 
- less existence of any evil‘in his universe, but will order all 
things for his own declarative glory and the well etch of his 


P9726 


. — 2 ore OORT A aft . 
er iy : a 


. _subjects. — 


e ing, it will be ee “Ast, that we 


one, —3dly. that we are not Poly, ytheists or bel 


ours only, but fe for the sins of the whole world, 


’ Atheists, who deny the existence of a Supreme 
_ of all things,—2dly. that we are uot T7i-the 
yvians, who believe i in the mysterious ‘anion: ita or 


' Gods than one,—and A4thly. that we are not Idolaiers | we 
shippers of an imaginary Being, whose nature is 2ra 

from whose throne of terror the lightnings of ir 
geance flash in scathing desolation Epon a donee. 


Spring! 
"CHAPTER 1. 4h eee 
We believe 1 in the authenticity 


Of Revelation. 


eet i. 5-—that his’ mission was ihe effect af God’s Re cae ; 
(Rom. v. 8.) and its important purpose was to save them from — 
sin, and crown them with life and mmortality mm a future state, — 
2d. Tim. i. 10. Hence it will be perceived that we are not rig 
“Sceptics or Deists, who doubt or deny a future state, ‘but are 
Christians, or believers in the Saviour of the world. We be- 
lieve that ‘Jesusis the Christ, the son of God,’ 1 Folin 3 ia 
*. Acts viii. 37.—that he is a full and complete Saviour—having — ct 
given himself to be the propitiation of our sins, and - -not for — 


qe et ee = 2 
When we reflect that we are no whee in the Bible com- oi 
manded to believe in the devil or an endless hell, but simply _ 
tu confess that ‘ Christ is come in the flesh,’ and i is the saviour 
‘of men, it would seem unreasonable that we should be deem 
ed destitute of christian principles, or unworthy of the chris 
‘tian name, because of our want of faith im the absurd creeds 
and confessions of human device, and human institution. — 
‘ Therefore thou art inexcusable, ohil ! man, whosoever t don art - 
that sHebe et : «3 2 


CHAPTER II, 


Of Si: * All unrighteousness is sin,’ ‘Sind is. atransgres- : 
sion of the law.’ ‘Every man is tempted when he is craven | 
away of his own lust and enticed, then, when 7st hath con- 
ceived it eee for th he and Son ‘os it is finished brine © 


gel or devil, is the real author of all. evil. Nor can ~ 
ea that sin is infinite and therefore deserving __ 
: ‘pu ent, Man isa finite limited being, andis ~ 
t, therefore, capable of committing any act more than finite. _ 
e cannot «commit an infinite sin, or violate an infinite Jaz, 
ha law is. above the’ capacity of the creature to” 
‘Nor can we believe that when the cause of all > 
‘sin, the lust of the flesh, perishes with the body, that its ef rept 23 
fect, misery, will be more extended in duration. Whenthe == 
 eause is removed the effect must cease, if thereisanytruthin => 


philosophy. 


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ha et ‘CHAPTER IVE a 15, hr Miureage fe ee 
Of Original Sin and Total Depravity. These are dog- 
mas of the day, which are rejected by all Universalists, so _ 
~ far as has come to our knowledge. They can see no justice 
or propriety in making the posterity of Adam responsible or 
culpable forthe transgression of our first parents, butbelieve Lae 
~~ that every man is responsible only for hisown acts, Thedoc- * — : 
trine of original sin as generally understood to be a taint of 
‘guilt and moral defilement which was the consequence Of Rule Sheena 
-Adam’s transgression, and descending upon all the human fa- tan 8s 
== mily, is an error moreover, contradicted by the voice of mspi- 
2 _ > ration,—see Ezekiel xviii. 1, 4, 19,20. “The soul that sin- 
~ neth, ishall die. The gon shall not bear the iniquity of the =o as 
. father, neither shall the father bear the iniquity of the son, =~ 
The righteousness of the righteous shall be upon him, and the 
wickedness of the wicked shall be upon him.” Besides, 
- twhere there is no law there is no transgression,’ which isthe 
case virtually with all idiots and all infants. There istothem = —— 
no law which they can understand, and hence none which they ue 
-- ean violate. Of course then, such are in no sense sinners.* 00") 5.4 
until they come to a knowledge of good and evil. Man comes — ey neh tan st 
pure from the hands of his Maker, and remains innocent and _ 
~~. spotless until he is led captive to the ‘law of sin which is in- 
-. ¥ s*his members,’.| ~~ : ste TEs oie 
_. ~~ For proof of this refer to the conduct of Christ in regard to. 
Tittle children. * But Jesus said, suffer little children and for-— . 
_. pid them not to come unto me, for of such is the kingdom of 
 heaven,’—Matt. xix. 14. How then were children guilty of — 
_ eriginal sin, or totally depraved beings, if they were fit sub- = 


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ae idea that God was the angry and dissatisfied party 


Le arte SG iy Saie* <a 
_ jects of the kingdom of the Messiah? In - 
tally corrupt—‘ averse by nature to all g 
~_e¢lined to all evil,’—in the language of the c 
an accountable being. . He is destitute of a mor 
therefore, not a subject of praise or bla or any 
‘perform. Hence how aggravating is the eruel 

a creature constituted with a wholly depr 

which he has himself no possible control, 

that infliction if’ endless in its continuane 


o Xe “ane 
CHAPTER V. ; ; 
Of the Atonement. This is a doctrine of the | 
commands and receives the assent of all enligh 
inthe ‘restitution of all things,’ notwithstand1 g the s 
tion of many to the contrary. It is true howe er, that 
views of the Atonement differ widely from ; 
‘ion on the subject. Instead of being viewed < 
made to divine-justice, by an tnocent substitute 
the gui/ty smner, and this satisfaction consisting 1 
ing in his own person, the punishment due to tht 
and suffering in the room and stead of the sinner, — 
of the divine law—we look upon the matter in quit 
posite aspect. The word Atonement means simpl cilia 
écon, and the sinner was the recipient thereof, not Jehovah 
The following passage will place this doctrine 7 its true as 
pect: ‘But God commendeth his love to usin that, wh 
were yet sinners, Christ died for us,’—‘ for if when 
enemies we were reconciled to God by the death of | 
much more being reconciled we shall be saved by his life.- 
And not only so, but we joy in God,»through our Lord 
Christ, by whom we have now received the atoner 
Rom. v, 8, 10, 11. Here mark the following parti u 
Christ’s death was in commendation of God’s fove 
pease his wrath. 2d. This love was manifested while 
creature was @ sinner, and anenemy. ' 3d. The reconciliati 
_was on the part of man—the sinner was to be reconciled t 
God, not God to the sinner. And d5th. The apostle an 
brethren had already ‘received the atonement,’ or recon 
__tion, and had ‘joy in God.’ Seé also 2d Cor, v. 18, 20: € 
1, 20; Eph. ti. 16,—* God was in Christ reconciling ¢ e 
_ to himself,’ and the apostles were ambassadors for Ch 
prayed them be ‘reconciled to God. We object th 


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to appease his own wrath, and satisfy his.own justi 
“his own son, (or himself, if Christ be equal to the 
- power and glory,) to die for men, 


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reason to suppose that the Eternal God is “a chengeable dnd : 


+ passionate Being ;—it is contrary to scripture testimony, as — 
above quoted ;—it is contrary to strict justice, to. make the in- | 


~ nocent bear the penalty due the guilty ;—it is opposed to the — 


~ object of punishment, which is the reformation of the offend- 


_- er ;—and, finally, because it is averse to the explicit doctrine 


_ of the Bible, that God ‘will y no means clearthe guilty,’ but 


‘will render to every man according to his works,’ which last 


scripture is completely rendered void on the supposition of the — 


__ vicarious suffering of Christ. The reader will judge for him- . 


_ self which view of this sabject is most in accordance with — 
- truth, and most honorable to the character of the Creator. 


atte CHAPTER VI. S 
_ Of Salvation. The difference in opinion on this point be- 
tween Partialists and Universalists, is as follows: The for-— 


mer believe that Christ came to save men from the punish- 
ment due to sin, and that this punishment is misery in a fu- 


_ ture state and endless in duration, in other words the ‘ pains 


_of hell forever ;” while the latter take the scriptures as their 


~ guide, and believe the record which declares that “‘ his name ~ 
_ shall be called Jesus, because he shall save his people from their 


~~ “sins.” ‘“‘ Behold the Lamb of God who taketh away the siz 


* of the world.” ‘‘ Who gave himself for us, that he might re- 


eem us from all miquity,” &c.. There is not a passage, we 


irae believe, in the Bible which intimates that the object of Christ’s 


“mission was to save men from an endless hell—notwithstand-. 


- ing itis a popular idea of Salvation that it is such a deliver- 


‘ance. To be saved from penal fires in future a state, is the . 


5a bs desire of most christians—while they seem to regard as noth- 


ing, the greater salvation from the power and love of sin 
_ which is within. In the language of Dr. Channing, ‘men 


are flying from an outward hell, when in truth, they carry 


? 


* within them the hell they should chiefly dread. The salva- 
‘tion which man needs, and which brings with it all other de 
liverance, is salvation from the evilof his own mind. There 
is something far worse.than outward punishment—it is sim.’? » 
This is in accordance with the whole tenor of divine testimo-: 
ny. ‘‘ God is the Savior of all men, especially of those that 
believe.’ 1 Tim. iv. 10. “ He that believeth hath everlast- 

ing life,”’—not will have in a future state, but ath in the 

present tense. This “ everlasting life,”’ which is the portion 


of the believer only, is a special salvation, a present saving 


“knowledge of God: for saith John, ‘ This ¢s life eternal that 
they might know thee, the only true God, and Jesus Christ 
whom thou hast sent.’ John xvii. 3, and v. 24. Remark, 


; Mas rhea 
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that this “life eternal” was a present enjoyment, yet | 
less the Savior of a/Z men, as it is his purpose to redeem | 
them from death, and make them heirs of an immortal life of — 
blessedness beyond the grave. The life beyond the tombis ~ 
indissoluble, incorruptible and immortal, and the subjects of 
it can die no more, but are children of God being children of — 
the resurrection—and are equal to the angels, Matt. xxi. 235" 
Mark xii, 18; Luke xx. 27; Cor. xv. 20,58. Let this idig- 

tinction then be‘kept in view between a present salvation 
from sin, and the ‘‘ restitution of all things” im a life ‘of im- 
mortality beyond the grave, and much of the difficulty and ~ 
error in the world on the subject of the salvation of the gos- ~~ 
pel will pass away. Be it remembered inthe mean time that 
they who preach a salvation from punishment do not teach ~~ 
the true doctrine of the Bible. Christ came not to save men = 
from endless misery, but from iniquity and from death. Hence ~~ 
there are evidently too many “‘false teachers gone out into ~~ = 
the world,” against whose pernicious doctrines the reader is — ~ 

affectionately cautioned. RH fa 


CHAPTER VIE. 


Repentance. This also is a seripture doctrine and of two- 
fold meaning. It signifies; 1st. A general reformation, and 
was applied to that change of administration effected by  — ~ 
Christ. -He abolished the ‘divers ~washings* and carnal or- 
dinances” of the Mosaic dispensation when he introduced 
Christianity. Heb. ix. 10. The injunction to “ repent for the 
kingdom of heaven [not hell] is at hand,” may be considered 
to imply the necessity of that general change of worship im= 
stituted by Christ, for to repent isto reform. 2dly, Itis alse 


of individual application. Repentance for sin, or in other = 
words, a.“ turning from iniquity,” is the duty of all rational 
creatures. We do not believe, however, that repentance ~~ 


consists simply ina sorrow for sin without any amendment. — 
St. Paul says im 2d Cor. vii. 10, that ‘““oodly sorrow worketh 
repentance,” not that godly sorrow. and repentance are ene | 
whi the same thing, as many suppose, or that, as the Poet x is 
rath it,— ep Ste 


wigs ~ 


** Repentance shall like rivers flow in ee 
From both my streaming eyes,” oS eae 8 
“This may be very good repentance for those who still’ cherish ae 
the love of sin in their hearts, and who would “roll it as a 
sweet morsel under their tongues,” were it not for the fearof 
the burning lake ; but it is not the kind of doctrine which can oe 


onl tes 
~ - 


Nowa 


_ 


ee CHAPTER Vint. a8 is alte ~~ OE 
x ee eee . a Nee i : ; : c — * / i e 
Of Faith. The remarks we have made above concerning’ 


than _ the necessity of repentance will likewise apply here. . Faith 
im the Son of God is indispensable to our present joy and 
peace, but will not affect our final happiness. Of all people, 

- moreover, none have more of the true Christian faith than — 
-._* Universalists. We have been frquently called Infidels and - 
— _~-‘Unbelievers, but it is a false accusation.” Our faith is univer. 
es sal and complete. We “stagger not at the promises of God 
- through unbelief, but are strong in faith, giving glory to God.” 
tae Rom. iv.+20. Our confidence is strong. Our faith is con- 
-—_- stant—attended with hope, ‘‘worketh by love’ and not by 4 
ia ~ wrath, is founded upon the will, purpose, and unconditional — + 
_ promises of the Most High, and is “perfect, lacking nothing.’ : 
_ It is also impartial in its character, embracing within its savin weedy hee 
_ provisions allthe family of mankind, for the promise of bles- 

sing to all the kindreds, nations and families of the earth, in. 

“and through the seed of Abraham, (Christ) is called the God 

- pelin Gal. ui. 8. It was faith in this promise that justifies, oS 
_ the father of the faithful, the patriarch Abraham, and was 
— “accounted to him for righteousness.”” Rom.iv. 3, . It was Hee 
_ then all-sufficient. Such a faith have we, unmixed with doubt, 

__and pledging blessing to every creature. Others however _ “ 
~~ cannot go thus far. They cannot give up their partial con-— a 


¥ 
A, 
Sa 

14 


5 Piet tracted systems and embrace the impartial faith of the ‘Gospel; 
* ~~ consequently, they are unbelievers in part. They are, by one 


a half, greater ‘infidels’ than Universalists!) «J udge not ac- 

Ps = ae cording to appearance, but judge righteous judgement.” 

Fe 5 Ta hye os tL Aden f 
<) s ¢ = , . = 

use Sear “CHAPTER: IX. 


PT AJES Of New Birth. « Every one that loveth is born of God.” 
3 ** Whoso believeth that Jesus is the Christ is born of God.’ 


~~ 1 John iv. 7,v. 1. These texts will explain the one in John 


vy ~ 1 i 


~- ii, 3, “ Except a man be born again he cannot see the king-_ 

oS >Re Pe t=} . . § 

dom of God.” The phrase new birth was a proverbial one— 
~~ among the Jews to express a change of one’s views or reli- 


* - gious opinions—for instance ; the conversion of a Gentile to 
: Wf Dae fet Be, Pi ; » : - xs . Pie 
ue [ae = ge 


é ae was, He Usteges ‘So Ak it cane 
to a conversion to Christianity from Judaism or 
and meant simply the necessit ty of a change of ser 
conduct previous to an individual being” admi 
leges of the Gospel dispensation, or spirit 
Christ... This kingdom was established wpon 
not the kingdom of glory beyond the grave. 
> 28-—Rom: xiv. 17——-Matt. vi. 23, &c. See also 
- further as to the nature of the “ new birth” - — 
We have not any faith however in the doct trine 
kind are so radically depraved as to require pe n 
change of nature before death, or else for ever be deb 
presence of their Maker and Exclided the hee 
“beyond the resurrection. -Such a doctrine we 
““ mystery. of iniquity,” having no sanction f 
revelation, inasmuch as it represents the all-ner ; 
as constituting his children so corruptas to be unable 
their own natures and yet without they do work 
miracle, covsigning them to interminable anguish 
surd and dishonoring a sentiment we reject without he 


~. tion. 3 s a ot 


CHAPTER X. 


Of a Day of Judgment. [fsiwerst liste péliovaiaae 

is the judgement of Hea world,’’—John xu. 31; that 
‘Hei is a God that judgeth in the eart. mS viii. 11 
‘all his ways are judgment,”—Deut. xxxii. 4; that he 
Mae authority to the Son to ‘‘ execute judgment,” -- 
; that for judgment did Christ come into the wor 

_ ix. 36; and that when he has put down all rule 
and power, he will himself be “ subject to Him who 
things'under him, that God may be all im all, fps) Cor. ee 
28. Of course then we find no proof of a second day ¢ 
judgment in eternity, whereto all mankind are to he ~ 
from their previous eye OLE in heaven or hell, 1 in ord. 


destination. — God sald not Lave wished such a con 
of the spirits of his creatures, with a view to ascertain whe 
erany had, at death, been consigned to a wrong “place, for _ 
‘is Omniscient ;—nor can we conceive of the justice. of Pp 
ishing men (as the doctrine of a future judgment im 
thousands of years before their final trial—then to mock 
with the forms of justice, only to serve as an excuse fo 
Return to the gloomy prison Mente? ey, came to judg 


i~ 


- i - 
CHAPTER xi. 


Btsi--8e h8 Of the Devitfand Satan. This i isa ‘term heuaenity pple’. 
Sie es. in the scripture to individuals, and means an adversary, accu- 
“> ~ “ser, slanderer, &¢. Itis also used to personify the principle | By 
Be pe OL evil in the human breast. The idea of a ‘ fallen angel’? heme sae 
.. . becoming a personal devil-—the autocrat of all the nether Pe- eee 
~ gions—the Prince of the power of the air—chained in hell, 
yet as a roaring lion going to and fro through the earth Rect 


ee ing whom he may devour, is too ridiculous to receive the — i. 
sanction of this enlighted age. It is a foolish superstition os 
Ne ee : which will ere long pass into oblivion with the memory of 
eis Ne witches, ghosts and goblins. Nor would it have been pre- 


ages eS tended that the notion derives any authority from the Bible 
“had it not been the interest of the translators and their priestly 
“successors to have some “ bug-hear’’ with which to frighten 
the credulous. We are certain at least thata candid 1 interpre- 
t= “tation of ‘the. Holy Oracles will give no countenance to the 
on “common opinion on the subject. “I'he devil of lust and _pas- 
“sion is the one men have most neéd to dread ; and the promise 
18 that if they resist this personage he will flee from them,— ? 
» James iv. 7, which would not likely be the case if he was the a 
all- powerful Prince of darkness he is generally supposed to’ } 
ax 


_ *, Sy 


3 d “ CHAPTER XII. 


a 


Of Rewards and Punishments. UW eee a believe that 
God will “‘ render to every man according to his work,’’——Ps. 
Ixii. 12; that he “ will by no means clear the guilty,” and 
that,‘ the. righteous are recompensed in the earth, much more 
the wicked ‘and the sinner;’’ Prov. xi. 31, They likewise 
believe all just punishment to be disciplinary in its character, 
~and designed for the correction of the punished, that they 
may “afterwar ds bring forth the peaceable fruits of right- - 
eousness.”’—Hebh. xii. 11. Hence the conclusion, that endless . 
_ suffering is a fable—because to that there is no afterwards 
: ik wherein the fruits of righteousness can be produced; nor is 
such a punishment according ¢ to the works. It will also appear 
from Ex, xxxiv. Fels. xl 2; that the punishment of sin As 
not inconsistent with ite forgiveness or removal, for such is 
-the primary meaning of the term forgive, “taking away sin” 
and “forgiving iniquity” being phrases of the same import. 


CHAPTER XII. 
But that particular doctrine which distinguishes us asa de- 
nomination from all others, is the belief of the final “ restztu- 
i a 2 . 


a 


12 
tion of all things spoken by the feats of all God’s Say 


Prophets since the world began.’ . This glorious result we 
believe to be consistent with the infinite attributes of the Crea-> 
tor—to be agreeable to his own holy and benevolent nature, 
and the only consummation of all things which isin the least ~ 
honorable to his ineffable character. We shall have room) 
now for only a few pomts of evidence which may be consid- 


ered the foundation on which we build our faith and hopes. - 


Ist. Itis according to the purpose and good BIOENG of — 


God to save-al/ men; Eph: 1.9, 10, 11. 

2d. It is agreeable to the will of God; 1 Tim. ii, 4. 

8d. Itis in fulfilment of the promises of Jehovah ; Gen. 
xxvill. 14... Coinpared with Gal. ui. 8, and Luke n. 10. 

Ath. Tt is consonant to the eath of Deity ; Is, xlv. aes 24, 
and Heb. vi. 13—18. 


5th; To bring about the salvation of the world, Christ 1 was 
sent as a witness of the truth. He gave himself asa “ransom ~ 


for all men,” and “tasted death for every man,’ and will 


‘‘ see of the travail of his soul and be satisfied ;”? forthe “hea- ~~ 
then shall be given to him for an inheritance and the uttermost: 


parts of the earth for a possession.”’ 


6th. Jehovah cannot be defeated in his purposes. “Hers 


‘ worketh all things after the counsel of his own will.”” “His 


counsel shall stand and he will do all his pleasure,’ fat Fs ES s: ae 


10. and “none can stay his hand,” &c. Dan. iv. 35. 
Conclusions. If God can save all men and will not, 
the Calvinist believes,) he is deficient in goodness. i he 


wills to save allmen and does not, (as the Arminian believes,) 


he is deficient in wisdom; but if he has purposed and wille 


to save all and performs all his will and pleasure, as the Uni- Ss 
versalist affirms, then is the harmony of the divine perfections_ 


unbroken—the character of God redeemed from all cruel and 
dishonoring imputations, and a ransomed universe enabled to 
rejoice, because the Lord Omnipotent reigneth!. “Choose ye 
then [reader,| this day, whom ye will serve. If the Lord 


be God, serve him.,’’ 


F 


PREAMBLE AND CONS'TITUTION 
OF THE 


. First Universalist Society of Charieston, S. C. 


_ Wuerxas, It is the duty of every rational creature to pay 
- his homage to the Supreme Creator and Governor of the Uni- 
- verse; and whereas, we are permitted in this land, the un- 
"restricted liberty of conscience and the right of private judg- 
ment in matters of faith and duty, and are allowed to worship 
God in whatever manner it may seem good to ourselves.— 
_ We the undersigned, believing in the existence of ‘ One 
Living and True God,” whose nature is ‘‘ Love,” and whose 
.perfections are infinite, and confiding in his gracious purpose, 
as revealed to us in the Scriptures of truth, and in the Gospel 
of his Son, our Lord and Saviour Jesus Christ, “to reconcile 


the world to himself,’”’ and bestow upon all his intelligent off- _ 


spring a glorious immortality. of blessedness; and further, 
believing it at once the duty and interest of all men “to be 
eareful to maintain good works, for these things are good and 
profitable”’ in the present state of existence, do hereby, for the 
better securing of the. object embraced. in this Preamble, 
agree to be governed by the following 


CONSTITUTION. 


Articte I.—This Society shall continue to be known by 
the title of the First Universalist Society of Charleston, S.C. 


Arr. II.—It shall meet quarterly,‘on the first Wednesdays 
of January, April, July and October, and at such other times 
as may be deemed expedient, on the call of the President or 
any two members of the Society. 


Art. Iil.—There shall annually be elected, at the January 
meeting, the following officers:—one President, one Clerk, 
one Treasurer, and a Committee of Three Trustees, 


« 


14 


Art. 1V.—It shall be the duty of the Moderator to pré- 
side at all meetings of the Society and of the Board of Trus- 


tees, preserve order, and perform all the usual duties of his ~ 


station. In his absence, his place shall be supplied, for the 
time being, by nomination. eee 


Art. V.—The Clerk shall be required to keep a record of 


all proceedings of this Society and of the Board, (of which 
he is hereby declared a member,) enroll the names of mem- 
bers, and notify the same, of the time and place of each meet- 
ing, at least 3 days before the time appointed. Sent 


Art, VI.—The Treasurer shall collect or cause to be col- 
lected all monies due the Society from Subscriptions, Pew 


Rents, &c. and to pay out the same to the order of the Board, ~ 


signed by the President and countersigned by the Clerk, in 
conformity with the Constitution and the resolations of a ma- 


jority of this Society; and to present a report of the condition ~ 


of the Treasury at each annual meetiug. He shall, if requir- 


ed, give bond and security for the faithful performance of his  ~ 


trust. 


Art. VII.—It shall be the duty of the Trustees, in con- 
junction with the President and Clerk, to assume forthwith in 
behalf of this Society, the responsibility of all debts incurred. 
in building and furnishing the Church, now in the use of the 
Society—provide ways and means for the discharge of all the 
ordinary expenses of the Society—secure a'title to the Church 


and the Lot on which it stands, in their name and for their use 


forever, in conformity with the Laws of the Commonwealth— 
employ aSexton, Organist and Chorister—and transact all the 
secular concerns of the Society, not otherwise provided for 
in this Constitution, They shall hold their sessions as often 
as may be necessary, three days notice being given of each 
meeting; andthe presence of any three members of the Board 
shall constitute a quorum for the transaction of business. 


Art. VIII.—This Society is hereby declared independent 
in its ecclessiastical character and government, and subject to 
no human authority, save the voice of a majority of its own 
members. 


Art, [X.—Any individual of good moral character, who 
may desire a membership in this society, on the presentation — 


of his or her request to the Pastor, to that effect, shall have 


* the same gubahted to the Sabiely at ani regular or Becais) “3 


| meeting, and shall be received on a vote of a majority of the —~ 


“members present, in favor thereof. The only ceremony of 


ere - introduction, shall be the s signing of this Constitution, and the 

payment into. the Treasury of the sum of $5, by each male 
applicant, whose pecnpiery circumstances will allow of such 
tet : . 


eet: Meek, member of this Society shall have the pri- 
erie e of withdrawing his membership at pleasure, and if in 
baad: standing, shall be entitled to a Certificate form the Clerk 
to that effect. Any member whose walk and conversation 
shall be disorderly and calculated to bring reproach upon the 
Society, shall be privately admonished ther efor, and if obsti- 
nate, the Society, as the last alternative, shall withdraw their 

; ety from such member. 


a Fay XT —The funds, eich may from time to time, be 
Piecded by the Society, shall be raised by voluntary contribu- 
_. tions, assestment on Pews, or in any other way which may | 
seem pBoe4 to the Board of Trustees « or the Society. 


~ Art. XII. —Not ie than five members shall constitute a 
fe for the transaction of the business of the Society. 
~ Arr. XIII The Celebration of the Unpaaweed of Baptism 
ey, ae mid the Lord’s Supper, and. the ceremony of dedication of 
children are neither enjoined or prohibited by the Constitution; 
ae but are left to be regulated by future by-law-enactments, if it 
peau? be deemed necessary or yosnecians 


ies Pave: XIV —It Shall te the duty of the Sexton, to keep - 
. the Church in good order for public service, be in attendance 
_at each meeting for worship, and to take care of the various 
apurtenances of the Church; ;—and for the services aforesaid, 
“he shall be entitled to Dollars per annum, out of any 
siieys in the Treasury not otherwise appropriated. 


=e ee XV.—The Stockholders to the original faind 6 of this 

: = Sociene who have paid their instalments, or who will hereaf- 

‘ ter pay the full amount of their stock subcriptions, receive a 

_ Certificate to that effect from the Clerk and Treasurer, and 

- + be entitled to all privileges Seiginally granted to such sub- 
ecribere, ; 


oe at any regular meeting of the Society-—p 


se 


Folge XVI—Thi ‘Constitution shall be r 
previous one, “and shall so far supercede the 
cially been designated—but nothing herei 

~ ed as to destroy the validity of the act of i 
der void any contracts or liabilities which d 
ety by the ormer. “ Rules and Wg 


a 


. Wha XVII This Constitution ma 7 be. 
_- or amended by a vote of two-thirds of the 


tion so to amend, &c. is submitted in writi ‘ 
Tegulat 9 or Speen Ben 


SERMON XXII. : 


ON DIVINE BENEVOLENCE. 
There was & rainbow round about the throne, in sight, like unto anemerald. Rev. iv. 3. 


Professors of the religion of Jesus, I invite your attention this day to the 
contemplation of the goodness of Almighty God. Perhaps some of you 
have to pass through the valley of humiliation, like your Master, surrounded 
with difficulties, dangers, and enemies. Reflect then on the eternal and im- 
mutable covenant of mercy which Jehovah has made with the Redeemer, on 
behalf of mankind. 

By referring you to Genesis, i ix. 12, 17, Isa. liv. 9, 10, and Ezek. i. 28 ; 
you will perceive the propriety of. selecting my text asa suitable sub : 
ject for the following discourse. ‘The bow is the token or pledge Jehovah 
has given to men of his merciful and benevolent intentions towards them. 
Yea, it is the seal of the eternal covenant of grace, that he will never leave 
nor forsake the offspring of Adam. This is manifestly evident from the © 
green appearance of the | rainbow, which indicates the eternal immutability 
of God’s covenant, and the unchangeable nature of the Divine benevolence. 

1. Divine goodness is manifested by animal sensations, which appear to 
be given solely for the gratification of animals. The more we investigate 
this proposition, the more abundant evidence will we have of its truth — 
There is not one of the animal functions whose natural exercise is painful, 

- nor is there one whose natural use is not productive of real pleasure. Hence 
it must be inferred that there is more happiness than misery in the present 
existence. Were it not so, we would see animals tired of existence, and 
watching for an opportunity, to throw off the burden of life, and return to a 
state of unconsciousness. But the reverse is the fact. Every exertion is 
used to prolong life, and protract the season of ‘dissolution. Above, around 
beneath, the air, the water, every tree, shrub, and leaf, teems with delightful 
existence. 


- 


oT Se ae ee 
: 


121 _ UNIVERSALIST PREACHER. 


When we consider the fulness and extent of penton: and that i it is scercel i 


possible to fix the eye on a single spot in the vast universe of God, where 
there are not life and happiness ; then calculate the sum of enjoyment. 
What an effort of benevolence! What a display of the goodness of God! ye 


Man’s nature is designed for some excellent purpose. ‘The noble powers va: 


by which he. is distinguished, are intellectual, social, and moral. By the 


first he can observe the beauty and order of nature, investigate the cause ot” 


its phenomena, and ascertain the laws by which itis governed. He‘ can pe- 
netrate its secret recesses, and calculate the distances and movernents, oe sur- 
rounding worlds. 

His social affections lead him out of himself, and Aisi him to He fellow= 
creatures; he rejoices in their joy, weeps P their woe, Bn ee himself 
bound by a thousand endearing ties. 

His moral faculties unable him to sit in judgment en his own conduct, and 
distinguish between good and evil. 


He can hold intercourse with the great Author of his hens ‘aniaens ihonugth & 


shrouded from mortal vision, he can feel, and of whose presence he has an 
awful consciousness. 

- Now, for what end can a being, so wonderfully endowed, he called coe 
existence? Why such faculties he given him? ‘To adorn and secure the 
triumph of evil, and afford to the universe an eternal spectacle of majestic 
desolation, or fallen and perverted grandeur ? No! rather to add to the 
beauty of the fair creation, by proving that one princible. pervades all, from. 


the highest to the lowest, and one almighty good God directs all ‘its bporas’ E 


tions. The highest order of intelligent creatures, who fulfil the highest 
counsels of the Most High, are filled with that adorable object whom they - 


serve and contemplate. Why then should man possess a nature which 


falsifies every appearance, disappoints every hope? A capacity which ena- 


bles him to soar with the seraph, and a destiny whieh levels him. pemb she ! 


brute? Fie on the meanness of the thought! 


From the attributes of the Deity we infer his Senevalleee iy Hike creatures. ° 


Allevil results from want, weakness, or error. From these three arise envy, 


malice, hatred, injustice, and every species of immorality. However, esa: 


imperfections blemish the character of man; they cannot’ be ascribed 
to the all-perfect Jehovah. The doctrine that. teaches endless sin and 
misery, or final destruction, supposes either that God is implacable or * 
man irreclaimable ; but both are manifestly absurd. None can deny that 
God is appeasable, nor can any deny that infinite. power and wisdom, joined 
to unbounded goodness, are incapable of reclaiming man. Hence it will — 
appear from the perfections of God, and the nature mr ‘man, ‘notwithstand- 
-ing all our present difficulties about the existence of natural and moral evil, 
that the benevolent Parent of mankind has accomplished the best end by the. 
best means. Infinite goodness will admit no attr ibute inconsistent with ate 
self. We need only then a knowledge of the nature of an attribute, to de- 
termine whether it can belong to the Deity. But if an attribute inlet end- 
less misery on any being, it cannotbe good ; it cannot belong to God. What- 
ever makes 2 man more miser able than happy, i is positive evil, eit good Be- 
ing will always cause an excess of pleasure above pain ; but according to the | 
‘doctrine of endless misery, God, the good and just, inflicts an excess of pain — 
on a great majority of his creatures. Can any human being consider what 
God 1s, ard what endless misery ae and then affirm that the infliction 


? 


UNIVERSALIST PREACHER. 122 


_of the one is consistent with the attributes of the other? Nor are there any 
traces of a partial God. He made no distinction in the nature of that ex- 
istence which he gave to mankind, but is alike good to all.. Whatever dif- 
ferences prevail, are those of degree, and not of kind. Partiality and ca- 
price are characteristics of imperfection, but cannot be attributed, by any 
enlightened mind, to the great and eternal First Cause. If our eye be evil, 
let us not, on that account, charge the deity with injustice. 

Jehovah’s justice, holiness, wisdom, goodness, and power, all harmonize ; 
they have been, and will be exerted successfully to a glorious result. ‘There 
fore let universal acclamations of praise spontaneously burst from all intel- 
lectual creatures, Alleluia, the Lord God omnipotent reigneth. 

God's design can be nothing less than the final and perfect happiness of 
his intelligent creatures. ‘I'he formation of the universe and its superintend- 

- ence, imply some wise and benevolept design ; for no one can suppose that 

‘God would choose evil for its own sake ; evil in hishands must be the instru- 

ment of good. This doctrine represents the character of Jehovah in a glo- 

rious, affecting and amiable light. Being infinitely good, wise, and power- 
ful, what could determine him to call into existence a world of percepient 
and reasonable beings? Coulditbe caprice? Thatis impossible ; for be- 
ing infinitely wise, he must act with a determined and wise design. Could 

it be weakness? hat too is impossible. Could it be to occasion mi- 

sery ? That also is impossible ; for a Being infinitely wise, good, and happy, 

cannot purpose misery for its own sake. This would imply a contradiction. 

Human invention cannot suppose any other object than the bestowment of 

hj ppimess ; therefore the great motive that induced the Deity to call a world 

into existence, was the happiness of his creatures. Nor can the design of 

God be frustrated ; for this would imply a power greater than Omnipotence ; 

and to change, implies inconstancy, and defect in wisdom. Both supposi- 

tions are evidently absurd. Therefore, the conclusion that God formed man 
for happiness, and will bring him to it, follows irresistibly. 

The nature and design of punisament will not admit the horrid doctrine 
of destruction, or eternal misery. The only defensible doctfine that can be 
given of punishment, is the infliction of pain in consequence of neglect or 
violation ef duty, with a view to correct the evil, or reform the delinquent. 
Hence all pain in the hand of God is corrective, and should be denominated 
chastisement. Legislators never dreamed of more than three designs in 
punishment. 1. The gratification of a malignant passion, i. e. revenge. 
‘This cannot apply to the Deity, he is subject to no passion whatever.—2. 
Example; but the doctrine I combat, supposes all example to be useless af 
ter death and judgment.—3. Correction, with a view to the restoration of 
the sufferer. Now all experience supports the assertion that divine punish- 
ment is correetive, and falsifies the opposite doctrine. 

I ask, What can render the punishment of sin eternal? If it be replied, 
sin is an infinite evil, and therefore deserves everlasting destruction. I an- 
swer, The reply is truly pitiable. If the sin‘of one man be infinite, how 
ean another add to the infinity? What is infinite cannot be augmented. 
If then one sin be infinite, there can never be another: and by purity of 
reasoning, if one man suffer infinite pain and punishment, no more can suf- 
fer, nor be punished at all. For the first man suffered all the infinite punish- 
ment due to an infinite demerit; consequently there cannot be more than 


= 


ia) 
> 


123 UNIVERSALIST PREACHER. 


one sinner, nor more than one sufferer in the universe. Therefore, of all — 
absurdities, infinite sin is the most infinitely absurd ! . Ope RR f 
Whoever inflicts pain with any other view than the restoration of the of- 
fender to purity and happiness, is himself more criminal than the person he» 
unishes. . eh ey 
x Hence it follows that no more pain can be inflicted by a just God, than — 
just what is necessary to produce reformation; and this notion of divine 
chastisement is highly consistent with the declaration of Scripture, which 
assures us that his anger is but for a moment, but his mercy endureth for- 
ever. sis hs iil 
The Scriptures fully testify the glorious good news to all men, that for — 
them a Saviour is born, a Son given, on whose shoulders is deposed the go= 
vernment ; and that he will reign till all his enemies be subdued. He was © 
manifested to destroy the works of the devil, and to make an end of sin by _ 
the sacrifice of himself; yea, the devil himself will be destroyed by the — 
mighty Conqueror, Heb. ii. 15. Hence it evidently follows, that if Paul ~ 
speaks truth, and the oracles of God be regarded, sin, death, hell, and the 
devil will all be equally, completely, and eternally annihilated, and chased 
from the works of God, by Jesus the great Restorer. ; 


ig 


_ Though we see from the character of the Deity and the observation of his 
providence, that man was made for happiness, and the Scriptures assure us 
he shall attain it ; yea, though it be manifest that the universal salvation’ of © 
all men is the grand scheme the Bible unfolds to our view; yet for the sake _ 
of some who are dull of apprehension, we shall offer line upon line, precept 
upon precept. is . 1 tae) Atal 
Rom. v. shows grace reigning over sin and death, through Jesus Christ our 
Lord. The gift takes its rise from many offences, and proceeds to univer- _ 
sal justification, ‘The antithesis will be lost if we admit any thing less than — 
universal glory and happiness. ‘The “many,” of the 15th verse, and the 
‘all men,” of the 12th, are equally extensive, and explain each other. Jn — 
the eighth ehapter, we find the whole creation groaning for that glorious im- 
mortality, that abundance of grace which comes by Jesus Christ. : 
i Cor. xv. 24, 28, contains language clear and decisive, and in my opinion, 
is alone sufficient to establish the doctrine. The 55, 56, and 57th verses, 4 
denote not a barren return to life, but to a glorious immortality, when death. 
and hell will be destroyed, and all their captivesliberated. === 
Ephes, i. 9,10. Col. i. 19,20. Matt. xxvii. 18. John, xvii. 2. All - 

fulness of gifts and graces are given to the Saviour, that can be necessary to. _ 
restore a sinful world; for this end he-was manifested, 1 John iii. 8; andif 
we compare Psla. viii. 5, 6. Heb. ii. 6, 9, we will find that he is triumph- 
antly successful. To effect the prosperity, universality, and glory of. the 
' Mediator’s Kingdom, God’s wisdom, power, and truth are engaged, Isa. xiv. 
_ 23. Hence’ Jesus having died for all men, God, through him, becomes 

the Saviour of all men without exception. 1 Timothy i. 4, and iv. 10,— 
Titus ii. 11. | ey 

Universal Salvation is plainly taught. At ae 

1. By all those passages of Scripture which represent God as the common 
Father of mankind. . 


Isa.flxiii. 16.“ Doubtless thou art our Father, though Abrabam be igno- 
rant of us, and Israel] acknowledge us not; thou, O Lord, art our Father, 


“— 


- UNIVERSALIST PREACHER. 1¢4 
our Redeemer.” Mal. ii.10. “Have we not all one Father? Has not 
one God created us?” [phes. iv. 10. ** One God and I’ather of all,” &c. 

2. By au those that declare him good and merciful. : 

Ex. xxxiv. 6,7. ‘The Lord Goa mérciiu! and gracious. Keeping mer- 
cy for thousands.’’ Luke vi. 36. ‘ Be ye merciful, even as your Patuer js | 
merciful.” Psa. cxviti. Ji 5. ‘His mercy endureth for ever,’ &c. 

3. By all that tell us his anger is but for a moment; that he will not chide 
continually, nor keep his anger forever. 

Psa. cill. 8,9. The Lord is merciful and gracious. 
chide, nor keep his anger for ever.” 

Micah vii. 18. ‘** Whois a God like unto thee? He retaineth not his an- 
ger for ever, because he delighteth in mercy.” Isa. liv. 8. “Ina little 
wrath i hid my face for a moment, but with everlasting kindness will I have 
mercy on thee, saith the Lord, thy Redeemer.” Psa. xxx. 5. 
endureth but fora moment.’’ Isa. lvii. 16. 
nor will [ be always wroth.”’ ‘ 

4. By all that assure us God wills not the death of sinners. 

Ezek. xvii. 23. ‘‘ Have I any pleasure at all that the wicked should die ? 
saith the Lord God.” 1 Tim. ii. 4. “ God our Saviour will have all men to 
be saved.*’ 


5. By all those which teach that his counsel will stand, and he will do all 
his pleasure. 

Isa. xlv. 23. “I have sworn by myself, the word is gone dat of my mouth 
in righteousness, and will not return.””  xlvi. 10. ** My counsel shall stand, 
and I will do all my pleasure.” Ivii. 9,10. “Ihave sworn, my kindness 
shall not depart from thee, neither shall the covenant of my peace be remoy- 
ed, saith the Lord that hath mercy on thee.”’ ® 

6. By all that represent the blessings of Christ’s mediation, and the gos- 
gel covenant as extending to all men without exception. 

John iii. 16. ‘* God so loved the world that he gave his only begotten Soni 
that whosoever believeth on him should not perish.” 1 Tim. ii. 5. “ One 
Mediator, who gave himself a ransom for all.’? Col. i. 20. 
peace through the blood of his cross, to reconcile all thin 
ther they be things in earth, or things in heaven.” 

7. By all that command us to do good to all men, to pray for all, and 
thereby become perfect, as our Father whois in heaven. 

1 Tim. ii. 1. I exhort that prayers be made for all men; for this is ac 
ceptable in the sight of God.” Matt. v.44, 48. “ Love your enemies, do 
good to them that hate you, and pray for them who persecute you. 
perfect, even as your Father is perfect.” 


8. By all that represent the state of the moral world as approximating 
towards perfection, and all intelligent beings joined in one chorus, ascri- « 


bing glory and honour to him that sitteth on the throne, and to the Lamb for 
ever. 


‘ 


He will not always 


“ His anger 
‘“*T will not contend for ever, 


“ Having made 
gs to himself, whe- 


Be ye 


Isa. xxv. 6, 7. “The Lord of hosts will make unto all people a feast of 
fat things. He will destroy the covering cast over all people, and the veil 
that is spread over allnations.’’ Heb. vii. 11, ** They shall not teach every 
man his neighbour, saying, Know the Lord, for all shall know me, from the 
Jeast to the greatest.”” Zech. xiv.9. “The Lord shall be King over all the 
earth: in that day there shall be one Lord, and hisname One.” Rev. xi. 15. 
There were great voices in heaven, saying, The kingdoms of this world 


a , ai 


125 | UNIVERSALIST PREACHER. te 


are beeen the kingdoms of our Lord and _his- Christ; and he shall reign 
for ever and ever.’ xxii. 8. “There shall be no more curse.’”’ v.13, 
66: ‘Every creature in heaven, earth, under the earth, in the sea, o all that 
are in them, heard I saying, Blessing, and honour, and glory, and power, be 
- to him that sitteth on the ironies and unto the Lamb folfe ever and ever.’ | 
If you continue to believe the heart-rending, God-dishonouring dogma of 
endless torment, I beg you to say, you believe God has chosen you, and a few 
others, to heayen and happiness, and through some capricious: notion, dcom- 
ed the vast mass of his creatures to never- ending misery ; but do not disgrace 
the Scriptures by bringing so malignant a char ge against them, as to. repre- 
sent them teaching sucha notorious libel on all ‘the perfections of Deity. 

But it. will be asked, Do not the Scriptures declare that the punishment of 
the wicked will be eternal’? ? J answer, our translators use the phrases ever- 
lasting punishment, everlasting destruction, but without any authority, The 
original word is aronros, from the noun aon. If then we ascertain the just 
meaning of ston, we shall understand the: sense of ALONILOS, as correctly. as 

we know the words daily, weekly, yearly, by the terms day, week, year. Now 
AION occurs above 10U times in the Greek Testament ; F in 70 places it clearly 

signifies a limited time. The proper sense of aron is age. Hence Christ 

says, The children of this : ATON are wiser than the children. of light,” Luke 

xvi. 8. ‘The children of this ation marry,” Luke xx. 34. ‘The phrase ‘this 

AION,” occurs 22 times in the New-’Testament, and necessarily stands oppo- 
sed to some other AION ; as this Aion and that which is tocome. Homer 

uses AION for LIFE, or the aGE of a man. liliad iv. 478. . Short was. his 

Aton, taken offas he was by the spear of the magnanimous Ajax. liad y. 685., 

Then may Aion forsake me in your city, Iliad xvi. 458, When his aron 

shall have left him. The word in the above passages from the Testament 

and Homer, cannot mean eternity: and 1 boldly assert it never has: such 7 an 

extensive signification. The true radical idea is constant. Thus aronion 

fire means a constant burning, such as that of Gehenna. The fire on the 

Jewish altar was to burn for ever, that is, to be constantly and continually 

burning. Sometimes it signifies lasting, as the fire of Sodom, which we are 

told, lasted 2000 years. I shall briefly show the absurdity of translating this 

eternity, or its adjective eternal. We read, Heb. ix. 26. «The end of the » 
AIons ;” andin 1 Cor. ii. 7. * Before the arons began.” Can then eternity 
havea beginning, and will it have anend? If aron mean eternity, what will 
Atons of aINos mean, but eternities of eternities ? Surely such language is 
absurd and ridiculous. Where then is the foundation on which to build fhe 
monstrous and absurd doctrine of eternal punishment ! 

The advocates of eternal torments will confidently, though very see, 
assert, the same word is used to express the duration of the happiness of the 
righteous; and, consequently, if the punishment of the wicked have an end, 
so will the enjoyment of the saints. I nephyss Paul speaks of the glory of 
heaven, as far exceeding Aronton, or eternal, 2 Cor, iv. 17. Daniel tells us, 
the saints of the Most High shall possess the kingdom through the Atons of 
Aions, kia eti, and longer; and the Psalmist says, The Lord shall reign 
through arons of Arons, kai et, and longer. ‘They who turn many to right- 
eousness, shall shine as the stars through the atons, kai ol and. longer, Van. 
xii. 3. See also, Ex. xv. 18. Micah iv, 5, &c. 

Perhaps you say, All must wish the doctrine of Wnivemtlietn were diel, 
Undoubtedly they must, for none buta real devil could wish otherwise. What- 


Pie 4 


“+ ‘ 
h 


UNIV ERSALIST PREACHER. 126 


ever men may attribute to doa imaginary spirits which people the regions 
of darkness and despair, yet all that is good or great, or godlike in the uni- 
verse, is on the side of clemency and mercy. 

he opponents of the doctrine must suppose either that God wills not uni- 
versal happiness, or that-he knows not how ‘to effect it. Against hoth these ~ 
infamous and wicked conclusions, the whole Scriptures depose. Surely the — 
believers in eternal misery are confuted by that text which declares, God will 
not keep his anger for ever. If the’ doctritie of Universal Salvation be not 
true, the counsel of God miust be frustr ated, and the Deity himself deprived 
of happiness. Yea, it must follow that all men will ultimately be happy, and 
God’s goodness and wisdom be thereby vindicated, or universal chaos shall 
again return, and H eaven, baffled in its design, give up the ungovernable 
world to Feely 6 stagger, and tumble into its original nothingness ! ! 

But suppose a man in his thirty years of active life, to be guilty of an ac- 
cumulation of crimes, more than the history of a whole kingdom for a cen- 
tury could parallel. 'To have spread ruin and devastation over empires. To 
have murdered millions of his fellow-creatures for his own gratification. — 
As every act was a crime, so for every breath he drew, let a bees s torment 
be awardedj; would not the most vindictive, cry, itis enough? Yet not to 
this monster alone would you assign such punishments, but to all who fail of 
the imagimary righteousness which shall inherit the kingdom of God. Still 
the worst remains untold ; for even to this too heavy affliction eternal misery 
must be added! Shall it be said, as by the demons of the Inquisition, for 
the leve of God! Ca}! down fire from heaven and be blameless, but pollute 
not God's holy name with judgments like these. If this be the light of re- 
yelation, enter by it the dark profound. See the fiery lake thickly peopled 
with such beings as we. Behold hatred and malevolence possessing all ; 
torturing agony filling every limb, every muscle, every nerve. Help your 
imagination ; fancy you.see all the inhabitants of this large city assembled ; 
swell your ideas to all the population of the Union, add “Eur ope’s. millions, 
summon Asia’s myriads, and when Africa has augmented the tide, plunge 
them all into this state of thankless, thriftless misery ; contemplate them 
there, and if you have a heart to do it, wish them all immortality! Is thy ser- 
vant a dog, that he should do so great wickedness? Can it be better to fall 

into the hands of man, than of God? Since you would abhor yourself if 
you could but wish this, can you love God whilst you think it to be his plea- 
sure!! The heathen superstition degraded the Creator, by assimilating him 

to the creature, but orthodox theology inflicts a much deeper wound on his 

‘character. For fallen man, corrupt ashe may be, is not so malignant as to 
exact an eternity of torments for the least offenee, and refuse to remit the 

sentence, though the offender manifest the most sincere contrition! - Can a 
man so think of God, and call him his Father? What would such lan 
guage be, but the Pierhads of a spirit that mocked its own wretchedness, or 
the insolent irony with which a slave revenges himself on the author of his 
oppression ;_ or a libel on their memory who first taught us what are the ten- 
derness and long-sufferings of a parent’s heart! 

Great Parent of good, weshall look up, aid confidently call thee Father ! 
Ocean of eternal love, embosomed in ‘Thee, thy needy, even thine erring 
children shall find a hiding-place, secure from all those terrific storms which 
pe infuriated imagination has invented, and blind superstition continues to 
aaore, - 


able. Gg eae Se 
P + 7 > eh 

. a a oy x “7 Ea A 4 

. . ee ee ee 

197 _ UNIVERSALIS PREACHER. : 

_ THE GOD OF .NA 
Lift your view ae arch of ah 3 
above. Behold the sun in all his rolling - ur Sede 
and the moon by night, i in mild and serene majesty, ‘surrounded i 
_ host of stars which present to your imagination ant imnieabdble of 


worlds. Listen to the voice of thunder. Caste eteeeatet she toiope 
and the ocean. Survey the wonders that fill the earth which you mbzbit- 
Contemplate a powerful and steady hand, bringing round | p 


sum- 
“mer, autumn and winter. in regular course ; decorating this Z ul jy 
numerable beauties, diversifying it with pemee 
; _ forth comforts on all that live ; and, at the same time, overawing ‘the ‘nie 
~ with the ore of the meri when it pleases te Cesar let 
f forth. - he 


‘After 5 you hive viewed yourselves as rorrounded with such wcontsing Senisy of 


- wonders ; after you Long beheld, on every hand, 


beings whom he made ?_ Syeda waa i 
the midst of so many great and interesting oe ¥ 
were brought hither for no purpose but to oe ours 
brutal, or, at best, im trifling pleasures; lost to all 
they behold ; lost to all reverence of God who gave . 
erected this amazing fabric of nature, on which you loc aly 
and unmeaning eyes ; No: let the scenes whi pehold pre 
pondent feelings. "Let them awaken you from the degrading in 
I'centiousness, into nobler emotions. Every object which — 
ture, whether great or small, serves to instruct you. 

sect, the fiery meteor, and the flower of spring, the 


- mountain, al] exhibit a Supreme power, before which you ous 


gratitude call forth from your souls such s 2 “Lord,” 
‘wherever I am, and whatever I enjoy, nee eee, be author 


" 


and adore ; all preach the doctrine, all inspire the spirit of je 
yerence. — ee ee 


_ Regarding, then, the work of the Lord, det nig 


vr 


of nature! May I never forget that I am thy creature and thy 


this magnificent temple of the universe, where thou hast placed me, z 


ever be the faithful worshipper, aapriay the setanee Cae 
the first sentiments of my heart, Blair. 
> ‘ ~ es al ~ 4 
: fe .. sa 


“ 


wile ices See 


"tyrant, armed with almighty power to torment and destroy them, be said to 


believe in the true God ? in tat God who the Scriptures say, is love ? The 
kindest and best of Beings, who made all cacaioncs in hal pectin, 


that he might communicate to them some portion of Keniidenetie hase. 


pess ! and who pitiefine as « father peti Sos ome Chau 


_ ? : 
* a a A 
. :** "- 
’ ay, : . . » _ A , . £ y v¢ 
gs ; ny Th ie * es 
_. LECTURE SERMON, | 
eo we.” . ¥ 
4 % : No. 1. : ay P . > ; 
ad "Delivered at the Lombard street Church, Philadelphia. ‘F 
. ~ ‘ 
<li, ~ ON SUNDAY EVENING, DEC. 2. 1827. , - 
& r . e 2 - “~ 
wp Mg" . _ ‘BY T. FISK, : a 
i died EDITOR OF NEW-YORK GOSPEL HERALD. ; ty 
ro , : i 7% : . 
a SO te ee F . — 
: < 
-) >. “Cana woman forget her sucking child?” —Isatau 49: 15. —. 
_ ‘ é 
a a * a va sg 2 
. . . ; yer... = , : ’ 
DELIcHTFUL must it be to every rational mmd, to. contemplate the ways of 7 
3 Pp y 4 


the wisdom of God in his goyernment of the human race ; for they are with- 
out partiality and are full of mercy.. Perhaps there is nothing in this lower 
world, that so clearly displays the unlimited kindness of our common Father 
_ in Heaven—that is such an unequivocal demonstration of his watchful provi- 

» dence and tender mercy—as that of implanting in the bosom of woman, such 
fond affection for her offspring. Man comes into the world weak and help- 
less—totally unable to care and provide for himself—what then would be his 
condition, if the mother, on whom all depends, could withdraw her protec- 

_ tion, and thus deprive her own flesh and blood ef that care, which, by the . 
laws of her nature, she is bound to render them? Ifwe reflect upon this = 
subject, we cannot but’ wonder and admire at the plan of infinite wisdom Z 

_ and goodness, in giving to woman those strong and indissoluble affections, 

_that prove a shield and buckler to the weak and helpless little ones commit- 
ted to hercharge. The great Divinity has seen fit, m his wise economy, to 
connect the well-being and happiness of the parent, with that of the child; 

» and though the parental duties are exceedingly complicated and arduous, yet 
in the merciful Providence of the Most High, they are not only rendered 
tolerable, but pleasant and delightful. It is a source of unspeakable felicity 
to parents, that they can render the state of their children comfortable—that yr “ 
they can supply their wants, alleviate: their misery, and sympathise: in all 4 
their little griefs. It is God who has thus bound the hearts of parents to F 

: 


_ their children with bands that cannot be sundered or broken. Nought but | 

death can dissolve the ties of parentalaffection. 8 

Although much depends upon the father, so far as it respects providing for 

the numerous wants of his household, yet, te woman is committed the more ; 

immediate duty of watching over our helpless infancy. As has been well 

observed, Heaven in creating woman, seems to have confided: man to. her a 

ceaseless care, and unwearied attention: ‘The cradle of infancy is her pe 

culiar charge, and her kind compassions cease but with our lives. Herhands _ 

~ direct our earliest steps, her gentle voice teaches us to lisp our first expres- 


sions—she wipes away the first teat we shed—and to her we are indebted for - 
the chief pleasures of. our lives. All we are, or hope to become, isowing 
od »: : r + - a *~ 
. P Aah ‘ . es . : 


SN ny “he ae " iby a ar ety 
, e 6 , er ” 
‘\¢oa mother’sJove. It has been remarked, that it is impossible to estimate 
\the debt of gratitude we owe our mothers, for all their cares and sorrows on 
our account—the influence. of those early lessons of instruction, which they 
inéulcate, is vastly important in the formation of the character of an indi-. 
vidual; and they therefore cannot be too careful—too cautious—in giving 
. the twig ts direction in the earliest season of its growth, that the objects of 
se their care may learn nothing that they will have to unlearn, when they come 
to riper years. x ' 
And how inexpressibly dear is the tie that binds the mother’s heart to the 
ehild—from the secret springs of maternal affection, flow streams of bliss 
and joy, pure and undefiled. How tender are the hopes and cares, that are 
interwoven with her very being—how frequent are the aspirations that rise 
before the Throne of the Eternal, for blessings on her loved little ones! O 
_ what are the mother’s joys as she listens to the early words that fall from the 
hsping tongue of childhood—soft to her ear as the joyous song of birds, 
when the winter isover and gone! What arethe wild throbbings of un-~ 
speakable bliss when reposing in her arms, the image of herself—around its 
lip plays its bright smile—telling of happy dreams, such as guileless infancy 
only knows! — How ceaseless is her care in guiding’ its first:feeble: attempts 
4 to walk alone—to hear its fairy shout—to see its bright and laughing eyes, as~_ 
she folds it to her bosom in all the overwhelming tenderness of a mother’s: 
love—ah! these are a mother’s joys—such as mothers only know: . It ‘isnot 
for man to know this unearthly felicity —he may imagine, but he cannot feel.’ ~ 
The name of mother, is the refuge and the support of aur early years— — 
" safe in a mother’s arms, we laugh at danger, and mock at the idle terrors of 
' the imagination—we there forget all our little troubles—all our grief and. 
woe is there hushed, uncared for, and forgotten. A mother’s love’ is from 
the beginning unchangeably the same. It seemsnot of: this world, ape: oad 
' tincture of earth, but seems a spark from that pure flame that burns in the 
Temple of the Eternal, amid the paradise of God. Ut owesnot its origin to 
earth and earthly things, but is a pure and holy emanation from the fountain — 
of purity, implanted in the heart of the last, best, and most perfect work-_ 
. manship of the Almighty, for the dearest. and wisest. purpose, to’be at the 
same’time her highest joy, and the safety of her offspring. = 9) 5 
» Who can look back along life’s path, and behold it filled with monuments » 
of maternal affection, without feeling a deep sense of the moral obligations 
he is under, to love, serve and obey the friend who has been so kind and ten- 
_ der to us? Whose bosom doesnot swell with gratitude when he reflects — 
upon the ceaseless care and attention bestowed upon his earlier years ?— 
How dear the recollection when the cares and ills. of life come crowding 
upon the mind, when our fondest hopes havesbeen blighted and withered ‘by 
_, disappointment, how dear the remembrance. of the joys of childhood! We 
seem to dream again of golden stores. of happiness laid. up. for future life ; 
then the bright visions ‘that were ours ‘when cradled in our mother’s/arms, 
_ again flit across the mind, bringing balm and peace to the wounded: spirit. 
When the'streams of joy are dried’ up, and the green spots in memory’s 
waste have become parched, blighted, and withered, then the thoughts of « 
other times, and early days, come over the soul; itis then we remember her 
' who loved us, for ourselves. However we may be slandered and abused, ” 
by those who have’ made lies their refuge—however unheeded all our. tears, 
sighs, and regrets, by those with whom we are surrounded—yet there is ore 
Rr y ee’, ® , ‘ am READY 


2 
o 


earthly friend whose.love never passes, alters, er changes. Though we 
may have wandered in the bye places of iniquity, though we may have be- 
come degenerated and depraved, despised by allmankind, as the offscouring 
of the earth—the mother knows no differences: We are still the same being 
that she has so often lulled to repose—we are still the child of many prayers, 
sighs, and tears, and to save us from harm, how willingly would she receive 
the blow aimed for our destruction. 1s | . 

Strange compassion this, very like that of the: Most. High—the ‘source of 
all goodness, and loving kindness. His: backsliding children are as dear'to 
him, as those who never went astray; and the good shepherd would at any 
time, leave the ninety and nine; to: bring again’ the ‘one which’ was lost.—. 
And how striking is the harmony that exists between the Jaw ‘of sympa- 
thetic natare above, and the brightest and most ‘touching demonstrations. of 
it in the present world. Weare told that ‘+ there.is more joy in heaven: over 
one sinner that repenteth, than over ninety and nine just personswhich: need 
no repentance ;”’ and why ? because the one sinner engrosses more of )their 
sympathy—because there is more interest excited in ‘his behalf, than in be- 
half of the ninety and nine just persons. Is not this the case in our world ?) 

When one of a numerous family wanders among,the: mazy labyrinths of 
iniquity, and becomes lost to every feeling of virtue or friendship=who 
then is the object of maternal solicitude? Who is then the object of ‘melan- 
choly foreboding? Alas! it isher wayward boy—he who turned a deaf ear 
to her warning voice—he who heeded not her prayers; sighs, or tears—he it 
is for whom the heart throbs with, bitter agony—sorrow for the lost one 
seems gathering the fibres of life only to tear them asunder! But he, her‘once 
sinless boy, now an outcast ina land of strangers, hears not the morning and 
evening supplications—he hears not the prayers for his safety, offered ‘to that 
God whom he has forsaken. Could the mother bring him back to his duty, 
and his home, how willingly would she part. with her choicest treasures—I 
had almost said, with all her other children, who never left their father’s 
house! And will the God of heaven, do less for his children, than the moth- 
er who was our nurse ? 

Give the mother the power to bring her son to himself, to happiness, and 
to virtue, and how long would she allow him to be miserable? Mothers, ask 
yourselves, which would you do, had you all power over the heart of that 
child of guilt,—sinful as he is, bad as he has become,—say, would you thrust 
him deeper down the dark glen of iniquity, or raise him to light, life, and joy? 
Say, when all your other children were beseeching you, with prayers and 
tears to save him, would you let him perish without a single effort? O,I 
need not ask what a mother would do—but christians seem at a loss te 
know what Gop will do!!! They can even doubt, that notwithstanding 
there is more joy over one sinner that is brought back to virtue, than over 
ninety and nine perfect ones, yet, that the joys of heaven will ever remain in- , 
complete, and imperfect, because the Father of our spirits either cannot or 
WILL Not, bring again all those who may have wandered, but leave them a 
prey to the evil one !—Without once raising his all powerful arm for their 
emancipation ! 

But what says the image of a heavenly Father’s love in the mother’s heart 
—the brightest emblem of his own benevolence? It says if God loves his 
backsliding children with halfthe fondness that I feel for mine, and if a word, 
a look, the raising of a finger will save them—methinks he will hardly roast 


| 
} 


‘them in a lake of fire, with demons and fiends, in a world without end! No, 


he will-heal their backslidings and will love them freely, he is not willing that 
any should perish ; he has no pleasure in torturing the helpless beings he has 
forced into existence, but w1Lt HAVE all men to be saved. 3D 
.. Mothers, when one of your family is languishing under the power of di 
sease, is not that the one who engrosses all your care, and monopolizes for 
a time the attention of allaround? Give the mother, on whose aching bo- 
som the head of the invalid reposes, give her the power of removing the dis- 
tressing malady, and:-how long would he rend her heart with his groans ?— 
Remember there is balm in Gilead, there is a physician there, who came not 
to cure the whole, but they that are sick ; to heal all our moral maladies, our 
sickness, and. diseases, whois the propitiation for our sins, and not for ours 


jonly, but for the sins of the whole world. Ask yourselves if hewho laid 


down:<his:life to save sinners—who died for the ungodly, has not infinitely 
greater compassion for those for whom he gave himself a ransom, than the 
fondest, mother has for her offspring? Will he who has all power in heav- 
en and earth, permit a fallen angel to rob him of his name, and heaven of 
joy? Will he who died that we might live, will he thrust us down the gulf 


‘of endless perdition ?. Show me.a woman who would do this, and I will show 


you a monster! t : 
When the howling of the midnight storm carries terror and dismay to the 
mother’s bosom, to whom of all her loved little ones, are her thoughts then 
wandering ? Who then engrosses her every sensibility, and her every pray- 
er? \-Is it'those who are slumbering in quiet, upon their pillow at her side, 
or to her wayward sailor boy who her imagination has placed amid the foam- 
ing billows? The latter most certainly—-and this hour of his apprehended 
danger, 1s sufficient to concentrate upon him the whole force of her affec- 
tion, anid to monopolize all her sympathy. Let him be shipwrecked, cast 
upon some barbarous coast, seized by savages, sold into captivity and loaded 
with the fetters of bondage—let. these tidings be whispered in the ear of the 
mother, and to whom is then directed all her fullness of grief? Who then 
usurps the every feeling of her family? Who then calls for their united ex- 


ertions, and for whom is the. invention on the rack, for expedients by which 


to release him from bondage, and to get him back again tothe land of his 
nativity ? . 

Suppose this her son had broken all her statutes, and had disobeyed her 
commandments, he was:still her son. Suppose he had become depraved, 
wicked and miserable, would she for a moment hesitate to save him from 
bondage in a strange land? Can you assign a limit to the exertions, priva- 
tions and sacrifices which the afflicted mother would make, to seek and to 
save that which was lost? No,a woman cannot forget her sucking child! 
The vacuum in her bosom would remain an aching void, until he was 
brought again to the land of his fathers, his birth place and his home! , 

Now my respected friends, conceive for a moment, that all these princi- — 
ples which so powerfully actuate the mother, to be in full operation around 


_ the throne of God—think of, love, omnipotent and unchangeable love, as 


the reigning principle there! “Or if you please, for a similitude, place a 
mother upon the throne of the universe—allow her all her imperfections and 
frailties—but allow her the same love for her offspring that she now feels.— 
[ care not how filthy they have become, give her the river of God that is full 
of water, allow her to portion out that feast of fat things made for all 


ra 


3 


people, give her the new robes made white in the blood of the lamb, and 
how many, think ye, would remain blind and naked, starving, wretched, and _ 
miserable, through the wasteless ages of an eternity of anguish? A mother 
can answer this question—and she can tell whether or no, “the Father of 
the fatherless,’’? and ‘‘ the widow’s God,” will not do infinitely more abun- 
dantly for the creatures that he has made, than the fondest mother can ask, 
or even think. 

And how strong is the mother’s love—with that one word life’s dearest 
hopes, and fondest joys, throng thickly back upon the memory, filling the 
heart with quiet, blessedness and peace. If there is to be found one feeling 
of mortality, free from every earthly stain, and which tells us that it is from 
above, it is a mother’s everlasting love for her offspring ! 

“There is none, 
In all this cold and hollow world, no fount 
Of deep, strong, deathless love, save that within 
A mother’s heart.”— 


It is this that is the talisman of our infancy, that watches over us in child- 
hood with ceaseless care, provides for our every want, and anticipates every 
wish, soothes all our little griefs, and sweetly lulls us to quiet and repose, 
upon the warm and throbbing bosom of tenderness and affection. It is this 
that smooths our couch, and watches at our side ‘till the last pale star has 
set,’ and morning breaks upon the dim and weary eye; it is this ‘* patient,. 
vigilant, and unwearied love,”’ that would rush on certain death to save her 
child from harm! A mother’s love 

“ All change will mock, 
And, like the ivy round the oak 
Clings closer in the storm.” — 


Show me the mother who, if she had the power, would not rush amid the 
flames of a burning lake, snatch from the accursed grasp of fiends her own 
flesh and blood, and hold it up in thankful deliverance before the eye of an 
all-seeing God! Ah, my brethren, if a drop would do this, and even more 
abundantly, think what an ocean will accomplish ! 

When man, weak and helpless, is born into the world, all around him is 
kindness and attention. By the kind providence of God, there are those pro- 
vided who eare for him, who cares not for himself, he pillows upon the bosom 
of affection, and his every want is supplied. Now we ask, and we press the 
question, will God be less kind to us, when he takes us out of the world, than 
when he brought us into it? He brings us into the world without our know- 
ledge or consent—and he takes us out without our consent—Is the one act 
less kind than the other? 

There is an endearing tenderness in a mother’s love, that transcends all 
other affections of the human heart. Amid the sunny scenes of. prosperity 

it shines calm and serene. But it is in the dark and dreary hour of adversity, 
amid scenes of sorrow, tribulation and anguish, in poverty, sickness and des- 
pair, that the mother’s love, stronger than death, which many waters cannot 
quench, nor floods drown, is seen bursting forth in unearthly splendour— 
* shining with brilliancy, beyond mortality, even with a heavenly light.”” It 
is then the mother, all forgetful of herself, “ stifles her own bitter anguish, to 
pour balm and consolation into the wounds of her suffering offspring.”’ 

The love of woman for her little ones is ever the same, unending and un- 


¢ 6 ~ 
changeable. “ ]t is a virtue neither to be chilled by ingratitude, nor weak- 
ened by misfortune—neither alienated by worthlessness, nor destroyed. by 
selfishness—at home or abroad, by night or by day, imple or private—it_ 
is the same yesterday, to-day and forever.” -'Unw. ried devotion to the ob- 
jects of her affection, is the distinguishing characteristic of woman—a virtue, 
in an eminent degree, peculiarly her own. | Amon ! virtues that adorn 
the character of woman, this is the purest and the hol est; ‘it is. a. gem that no. 
darkness can obscure, no hand can sully. It is nota selfish passion depending 
on form or feature, or other external circumstances, for its permanency and 
support—but in weal or wo, joy or sorrow, its beams shine in peerless beauty, 


unchanged and undimmed, dispensing i its light at all times, and at all epee: 


to all who are its objects. ‘a . 
Love is an active principle and can never lie dormant; buti is ever -agtively 


engaged in doing good to each and to all. ‘* Love worketh no ill’’—the fond 


mother could no more harm her child than she could haym herself, nor even 
so soon, for to save her child she would gladly suffer the evil to fall upon 
herself; much less could she become its tormentor! If the source of all lov- 
ing kindness, or if the God of the whole earth, has as much pity and. compas- 
sion for his creatures, as he has implanted i in the bosom of the mother for her 
little ones, how many will he leave to sin and perish, how many will he thrust 
down the gulf of endless despair? Mothers, are you better than Him who 
made you?” 

Whatever may be the situation of her children, the mother’s love neither 
alters, passes, or changes... For their comfort and enjoyment, she will sur- 
render her every pleasure, and sacrifice her highest joys. If prosperity 
smiles upon them, she rejoices with joy unspeakable, and should the dark 
clouds of adversity lower upon them, they will become the dearer, and the 
more fondly prized by misfortune. Let the finger of scorn be pointed at 
them, let their good name be sullied, let them be branded with the burning 
mark of shame, they are still the objects of her love, and are still fondly che- 
rished, ‘¢ and should all the world cast them off, she will become all the world 
to them From the cradle to the tomb she soothes the cares of man, and 
strews his path with flowers, In the hour of distress, she is the rock on which 
he leans for support—and when called hence, she smooths his pagyod path- 
way to the house appointed for all living. 

But strong as is the mother’s love, it compares not with the boundless love 
ofGod. A mother may forget her sucking child, but the God of heaven will 
not forget the works of his hands. The veracity of Jehovah is pledged that 
he will never leave us nor forsake us—but to call upon him in the day of trou- 
ble, and He win (not may) deliver us. A woman may forget—that is, 
(according to the Jewish mode of expression,) an utter impossibility might 
take place—but God, the Father of all the families of the earth, would never 
forsake or forget his children! No—neither death, nor life, nor angels, nor 
principalities, nor powers, nor things present, ror things to come, nor height, 
nor depth, nor any other creature, shall be able to separate | us from the love of 
God, which is in Christ Jesus our Lord.—Romans 8. 38, 39. Love is a 
houndles ss ocean, without brim or bottom, end or shore—waters to swith in, 
but not to be passed over. Whether we go east or west, up or down, we 
find the same height without top, the same depth without bottom. 

The love of God differs only in degree from the love of woman, not in 
kind, The principle is precisely the same, whether it dwell on earth or in 


\. \ "oh * 


eh 


: iw Ds 
heaven. In mankind this love is imperfect, in God it is boundless perfec 


v4 - 


~” 


tion; in us weak, in Him strong and irresistible. Our love is ina great mea- 


toa 


sure confined iy pte His is bounded only by immensity; ours is restricted 
, His 


embraces the whole creation. In a word, ours is 


: shoflore ina, while His the love of an infiniteGod.” Love ean never feel 


- 


as it respects the well being and happiness of those who are its 
but is ever their best good. If God loves his creatures im 


reality, if this love be without dissimulation, it is superlatively absurd for ue 

to talk about His placing an endless curse in our path! When the mother can 
_ 80 far forget her sucking child as to place a cup of deadly poison and a cup 
of milk before it, when it knows neither good or evil, and allow it to to take 
_ its choice—to choose and drink the poison and die, without raising a finger 


to prevent it, then it will be sufficient time for us to believe that a God of 


_ infinite goodness, mercy and compassion, will place usin a situation where he 
knows we shall transgress, and then leave us to sin and to perish ! BI 
_ But we have become disobedient children—we have sinned and come 
short of the glory of God. Well, we grant it, what then? Does it follow that 
because we have sinned once, we shall be obliged by what is called the jus- 
tice of God, to sin to al) eternity? Suppose for instance, the mother clothes 
her little child in a spotless garment, and forbids him to go into the street, 
' leaves open the door, however; the child disobeys, goes out and falls in the 
roud and filth, and is polluted from the crown of the head to the soles of its 
feet: is it not still the child of its mother? Would the mother, think ye, leave 
the child to perish because it had fallen in a filthy street, when she had a 
cistern fall of water. and plenty of servants at her command? When in a mo- 


men 


t her loved little one would be made every whit as clean as before it dis- 


obeyed? Ask yourselves whether your God will leave his polluted chiidren to 
suffer an eternity of anguish, when with a word he can change their vile 

bodies, and fashion them as best seemeth good in bis sight! 

* What are the feelings of a mother, when for the first time she folds her 

feeble offspring in her arms! What unutterable thoughts come crowding 


thickly up, as she hushes its feeble cries! Tears of pleasive and hope, flow 


fast and freely, as she gazes on the cherry lips, and sunny brow, of this her 


first 


treasure all her own. And yet there are those who profess to be ministers — 


born bud of bliss, of life and love—wild with joy she feels the precious 


of Jesus, who can look upon the fair, smooth forehead of the slumbering in- 


_ fant, ere the world has breathed one sullying stain upon its sinless brow, and — 


_ say, here is the abode of iniquity! Here slumbers one who is no more pure 
than the fiends of darkness—here, perhaps, reposes a reprobate in the council 


of God, who will ere long lift up its eyes in that hideous blazing prison of 


held, 
A 


“ naved with the skulls of infants not a span long’’!!! 


re ye men, or are ye demons, in human shape, that ye thus etrew blight 


and mnildew upon a mother’s holiest joys? Are ye idiots and cannot feel? or 
are As: demons, and have none but those of a fiend? eR «, 
Can a woman forget her sucking child? Should the bright glow upon ite 
cheek begin to fade, should the bright hopes that have sprung up sponta- 
a hee | in her heart, be darkened by anxious solicitude; is her child forgotten 


7 when the tender blossom seems withering with disease, does the mo- 


_ ther’s love grow cold and listless? Dear as life, and light, was her child when 
in health—and O how much dearer and more fondly prized is it when in 


sickness and in pain! Watchful days and slecpless nights test the strength 


WA 4 . ‘ 
AOE oe, 


v . - 


7 ? ‘ - 
of a mothor's everlasting love! Cradled in her arms, she watches its every 
motion withfeelings that a nother only ere ti SAG, 287 Vip rast 

But is it only here, in this vale of tears, that the mother cares for her little 
‘ones? Are these holy and tender charities to be taken from her in the world 
to come, and feelings such as we ascribe to demons, oth in thei 
stead? If not, and God forbid, | ask what is heaven to” CHILDLE 
mother! If she is not allowed to cluster around her, in the world to come, 
those tender images which are engraved upon her very soul—lI ask, what is 
Heaven to Aer but darkness and desolation!!! : 

Lask, and the question is cruel as the grave, but the creeds of men oblige 
me to put it—L ask ifthe mother, who while here on earth, cannot gaze upon 
‘the quivering lip of her child, but with feelings of distraction—if when she 
secs the film gathering over its once bright blue eye, the deep dark shade 
pass over its brow—telling its last change has come—if unutterable grief fills 
the mother’s heart to bursting, when called to part with her child, and that 
too but fora short season—what would be her feelings—what would be her 
agony and despair, if when called hence, she should learn, that her loved one 
was snatched away from her warm and throbbing bosom, to be made a demon 
in the abodes of darkness ! ! . 

Task you who are mothers, not what would be your feelings to learn that 
your poor wicked neighbour's children were to be roasted in a lake of fire, 
world wrrnour END—but what they would be to learn that your own flesh 
and blood, those who, while here on earth, were as near and dear to you as 
your own souls—that seas of fire and clouds of flame was the atmosphere 
which they breathed—that wherever they trod in this blazing prison, molten 
lead was their footing, that they were continually sinking deeper, DEEPER, 


DEEPER, down the ebbless and sluggish ocean of eternal despair !! would 


this afford you joy? 2 
O my God! is this the Heaven we are to aspire after? Is this the place our 


“Redeemer has gone to prepare? Are these the joys that flow at God’s right 


hand?—-No—we say no—God forbid! Blessed be the name of our Father in 
Heaven, there are no CHILDLESS mothers in the paradise of God! There 
no scalding tears of bitterness will be shed, for those who were, and are not: 
griefand pain have no abiding place in the mansions of the Eternal ! There, 
when the dispensation of the fullness of times shall have come, the great 
Shepherd will have drawn all his wandering sheep to himself—there he will 


~ gently lead his ransomed ones, beside the still waters of bliss—there he will 


fold the lambs in his arms, and carry them in his bosom. There the mother’s 
praises will be without trembling, and her thanksgivings no longer mingled 
with tears, 


The New-York Gospel Herald and Universalist Review, is published every other 

: :, in the city of New-York Each number contains sixteen cl printed octavo 
making in all FOUR HUNDRED and SIXTEEN to the volume, and is afforded 

to ribers at the unusually Zew price of One Dollar per annum. The volume will 
contain upwards of Forry sermons, besides other interesting and useful matter. The 
former patrons of the Herald will perceive, that by this arrangement, they will receive 


DOUBLE the number of pages it formerly contained, at the same price. ; 

The Universalist Preacher is published m snthly at the very low price of Fifty Cents» 
et annum, Each number contains two, or more sermons, from some Universalist min- 
ister. : ; os 
. The New-York Constellation, an elegant Literary, Miscella and Religious pa 
per, to be edited by Bek Canbeld, will probably appear in Murch or ‘April, 1829. 

> . - 
~ “oT wh a 
f : a 
- 


Dube University Library 


DURHAM 
NORTH CAROLINA 


L. B. Cat. No. 1137 
- 


Photomount 
Pamphlet 
Binder 


Gaylord Bros. 
Makers 
Syracuse, N. Y. 
PAT. JAN 21, 1908 


CALL NUMBER 


Date (for periodical) 


289.1 C477 P19126 


University Libiu., 


